The Philalethes

THAT the election of officers to serve the Philalethes Society for the next three years, is an event that should challenge the best judgment and cooperation of every voting member of the Society.

First, to nominate Brethren who are both qualified to serve, and who will help carry on the traditions of the Society; next, to elect them to the office to which they have been selected. These are the important things at this time.

Since the re-organization of the Society in 1954, after the death of several of the officers, it has been growing by leaps and bounds. The ideals and aspirations of the Society have been nurtured and exemplified - now it is more than ever necessary that officers who are dedicated to and capable of making the Society better and more useful, should be elected for the triennial period 1958 - 1961.

With the rapid increase of membership, and the large geographical distribution of the personnel, it is becoming increasingly necessary that the Society have adequate representation in the several parts of the country. East, west, north and south should be equally aware of the work, and share in it.

During the earliest activity of the Society, the work was carried on by a few dedicated and devoted members. Now, the membership has increased to such an extent that it seems wise to have a centrally located secretariat or headquarters which will hold the records of the Society, be an official home, and allow for the efficient and facile handling of the affairs of the Society. In addition, it should be a central focal point for the publishing of the magazine and the dissemination of the many kinds of literary material which are available to the members from time to time.

Let's have headquarters in one place, and a group of officers working for the welfare of the Society in many places. Let's be reasonable and practical in our set up of our official "family."

JUNE 30 IS DEADLINE FOR PAYMENT OF CURRENT DUES

Members of the Society are reminded that the deadline for payment of 1957 dues is JUNE 30. If your dues have not been paid by that time, you will be dropped from membership, and your name will be removed from the mailing list of The Philalethes magazine.

It is impossible to carry on the activities of the Society without the support of the members, and it is not possible to publish the magazine, or make available to our members the many extra items of interest, without a sound substantial financial backing.

Won't you remember to send in your dues?

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Triennial Election of Officers of Philalethes a Coming Event

Following the reactivation of the Philalethes Society several years ago, a Constitution and ByLaws was drawn up and adopted, under which new officers for the three - year term ending December 31, 1957, were elected.

These officers are about to come to the end of their term of service, and a new group of officers is to be elected. According to the procedure set out in the By - Laws, six months prior to the date of the triennial election (October 30 of the year in which all terms of office expire), the President shall appoint a nominating committee of three members. The names and addresses of this committee shall be published in the next issue of the magazine.

In accordance with this procedure, President Alphonse Cerza, F.P.S., has appointed the following to serve as the nominating committee:

Harry W. Bundy, F.P.S., Chairman, Masonic Temple, Denver, 2, Colo.

William E. Yeager, M.P.S., 350 Pennsylvania Avenue, West, Warren, Penn.

Glen G. Radcliffe, M.P.S., R.F.D. 4, Boone, Iowa.

All Members and Fellows who are eligible to vote are urged to send their nominations for the several offices to be filled, to one of the above.

Any Member of the Society, if qualified for the office to which he shall be nominated, shall be entitled to a place on the ballot if he shall be suggested for this office by not less than ten qualified members. Such nominations for each office shall be limited to ten for each office who have been nominated by at least ten members.

The By - Laws further provide that three months preceding a triennial election (October 30 of each election year), that the President shall name an election committee of three members. This will be done prior to June 30.

The nominating committee shall make its report within three months after its appointment, directed to the Executive Committee, and the report made shall be printed in the next (August) issue of the magazine, at which time an official ballot shall be mailed to each certified voting member, and a sample of the ballot shall be printed in the magazine. The name of the Chairman of the election committee, together with his address, shall also be published.

After the ballots are sent, and the report of the nominating committee is published in the magazine, the ballots shall be sent (in sealed envelopes provided the members for that purpose) to the Chairman of the election committee. These ballots shall not be opened to be counted until October 30.

The election committee shall formulate its own procedure of counting the ballots, and shall make its report to the Executive Committee not later than November 20. Election shall be by plurality, and the Executive Secretary shall transmit the names of those who have been elected to each office to them, and the names of those elected shall likewise be published in the December issue of the magazine.

It is to be noted that in addition to nominations to office by the members, that the nominating committee itself may also place in nomination the name of more than one person for the same office.

With the affairs of the Society having been so prosperous and active since its reorganization, it should be a matter of some pride to the members to insure the prosperity and usefulness of the Society by a careful selection of officers who will be qualified to carry on.

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Riley Appointed Assistant Secretary

With the increase of activity of work by the Executive Secretary, and the large number of new members who have joined the Society since the first of the year, it has been deemed wise by the Executive Committee to appoint Brother James K. Riley, M.P.S., of St. Louis as an assistant to Brother John Black Vrooman, F.P.S., the Executive Secretary, with the title of Assistant Executive Secretary. This appointment was made by President Alphonse Cerza, and Brother Riley is now serving in this important position.

Although there is no provision for any other officers of the Society than those enumerated in the By - Laws, it was within the power of the President to do that which would be helpful to the Society, and the work by Brother Riley has been so outstanding that it seems to be one of the best moves made by the Society since its reorganization. Brother Riley has done a fine job, and merits the thanks and appreciation of the members of the Society for his workmanlike job.

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RECOMMENDED MASONIC READING

HISTORY OF THE GRAND LODGE OF A F & A M OF DELAWARE

by Charles E. Green, M.P.S.

Wilmington, Del., 1956

This carefully written history is a fund of information for Masons who want an accurate and detailed account of Colonial and Revolutionary activities. But it does not stop there - development and progress are recorded in interesting and simple language, with men, events and Masonic and secular history at one's finger tips. Of special interest is the chapter on anti-Masonry, and the tenacity with which the ancient Brethren held on to their beliefs during that trying period.

To anyone who is interested in a real story of real Masons and happenings, this book makes wonderful reading.

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The Masonic Apron

A Masterpiece

by Captain William F. Spalding, F.P.S. (England)

THE WRITER OF THIS ARTICLE, Wor: Bro: William F. Spalding, F.P.S., is the Secretary of Authors' Lodge No. 3456, London, having served two terms (1935 - 6 and 1946 - 7) as its Master. He is a Past Scribe Z. which is equivalent to a Past High Priest in our country, of Authors' Chapter, serving as its Secretary at the present, and is closely affiliated with many other Craft and Capitular Masonic bodies in London.

Brother Spalding holds London Rank in both Blue Masonry and Chapter, having been honored in his zeal and activity. He is the editor of the Transactions of Author's Lodge, an outstanding literary and Masonic treasure trove. His contacts, through his vocation of international banker and economist, have brought him a knowledge and appreciation of human relations in his own country and abroad, especially in India and the Far East.

This Masterpiece, closely adhering to his close touch with Craft Masonry, is interesting, instructive and far-reaching in its grasp of the subject.

THE ORIGIN of the white sheepskin apron used in Freemasonry is generally ascribed to the aprons worn in early days by Operative Freemasons; but actually it dates very much further back. For example in Crete, it is recorded that Jupiter Ammon had a religious initiation, and during one of the principal ceremonies the Initiate was clothed with the skin of a white lamb. Then reference may be made to the V.O.T.S.L. In Jeremiah, 13:1 - 11, we read of the "symbolism of the girdle," in which is indicated the parable of the loin cloth or apron. Limits of space preclude our quoting the details in full, but the point of the parable is, that as a man cannot continue to wear a spoiled loin cloth, so God cannot continue to uphold and defend His people unless they turn from their evil ways and accept His law as the law of their life.

Readers may wonder why reference to this parable has been made. The answer is, that there is much that is allegorical in Freemasonry, so much that is in its origin drawn from the V.O.T.S.L., that useful lessons may be learned by tracing the meaning and origin of some of the old allegories upon which it is possible the ancients in the Craft built up the system.

A great deal of nonsense, of course, has been written from time to time concerning the symbolism and origin of aprons, and attempts have been made to make mystery where no mystery is. In operative masonry the use of the apron is sufficiently obvious. It is to protect the clothing. In Speculative Masonry the apron is worn with a nobler symbolism. By the whiteness of its colour, and the innocence of the animal - a lamb - from which it is obtained, we are admonished to preserve that blameless purity of life and conduct which alone will enable us hereafter to present ourselves before the G.A.O.T.U. unstained with sin and unsullied with vice.

The investiture, which is the first gift bestowed by the Master upon the newly initiated, has many parallels in ancient rites. The Essene, for instance, was clothed in a white garment reaching to the feet, girded with a linen girdle (cf. the linen girdle referred to in Jeremiah ), it was bordered with a fringe of blue, as an emblem of holiness. Cicero also has left on record that the garment in the mysteries of Hellas was white, that being a colour most acceptable to the gods. This robe was esteemed so holy that it was never to be taken off until worn to rags.

Then we study the mysteries of Mithras, and the details of the investiture; we find the girdle, the white apron, and the purple tunic. Again, an apron composed of the three Masonic colours, blue, purple and scarlet, was worn by the Jewish priesthood; further, the prophets, on all occasions of importance, invested themselves with a girdle or apron. All the ancient statues of the heathen gods were similarly clothed, whether in Greece, Asia, or elsewhere, in superb aprons. Hence arises the claim that the apron is a badge more antient than the Golden Fleece, or Roman Eagle, and more honourable than the Star, the Garter, etc.

It is hardly correct, therefore, to claim that the present day Freemason's apron is derived from the old operative mason's apron, which was used to keep clothes free from dust and chips - the Freemason's apron would not keep off much dirt or chips.

However, the early Speculative Masons' aprons were long and had round corners, emblematical perhaps of the long aprons used as protective covering. Examples of these are found in the aprons used by workmen in various trades or crafts for ages. They were, so to speak, home made. Frequently they were made from sacks. They turned in the corners of the bottom of a sack into a sort of flap or bib, then attached strings for tying round the waist. Then, all the old farriers or blacksmiths had leather aprons made in the same style as the sack apron, with the addition of tassels made by cutting slips at the bottom of the apron; they also had strings for tying and these were brought round the waist and tied in a bow with long hanging tassels.

The type of Freemason's apron to which the writer refers is, of course, limited to English Freemasonry and to that of the British Dominions and Colonies. Any symbolism is necessarily based on the English Craft aprons and not applicable to the aprons of foreign Jurisdictions. For example, the writer has seen a M.M. apron used in the Argentine, which was edged with dark red velvet. The aprons used in English Freemasonry are prescribed by Rule 269 in the Book of Constitutions of the United Grand Lodge of England. That rule lays down that for the E.A., the apron shall be a plain white lambskin from 14 to 16 inches wide and 12 to 14 inches deep, rectangular and without ornament, fitted with white strings and a flap. For the F.C. it is the same, with the addition only of two sky - blue rosettes at the lower corners. For the M.M., the same, with sky - blue lining and edging, not more than two inches in width, and an additional rosette on the flap, silver tassels and sky-blue strings.

In the early days of English Freemasonry, it was not uncommon for some Lodges to keep a stock of aprons for use of their Brethren. But this practice ceased at about the middle of the eighteenth century. The reason for the cessation was that a practice had started and quickly spread, of Brethren ornamenting their aprons with various Masonic emblems and symbols. Each Brother had his own idea of the manner in which the apron should be embellished, or the symbols to be placed upon it. The writer has several of these old aprons - they vary in length and bear a variety of decoration, some of which are hand - painted, and all have strings and not buckles.

Early portraits of English Grand Masters and others (Anthony Sayer in 1717 was the first), depict their wearing aprons long and square at the bottom, with the flap or bib at the top, which could be buttoned up over the chest to protect the clothes. In process of time aprons were made shorter and the bottoms rounded. Such aprons, however, were mostly of plain leather lined with silk or sometimes linen. Others were entirely of silk, highly ornamented.

The custom of depicting Masonic pictorial emblems and symbols on aprons came into vogue about 1750 to 1760, but definitely ended when the Grand Lodge of England standardized the apron in 1815. Up to then there was little or no uniformity in the aprons worn; but with the union of the two Grand Lodges in 1813, a uniform apron was adopted, and all Freemasons in England were obliged to wear the apron prescribed in the Book of Constitutions of 1815. The apron then adopted was similar to the English present day apron; it bore the rosettes to mark the degrees, but did not carry the tassels which exist in present day aprons. These were added some twenty years later, and were at first in the centre of the apron, close together.

The ribbons with the tassels attached, are a relic of operative days when the apron was tied with long strings, which were crossed at the back and brought round the waist and tied in front. The two ribbons on the M.M. apron represent the two ends of the strings, and for the sake of appearance they are now separated instead of being placed in the middle of the apron. The tassels attached to the ribbons are a later addition, and have no particular meaning. Seven is the customary number for each set of tassels, and were apparently the idea of a regalia manufacturer. An examination of some of the old aprons indicates that the number of the tassels they bore varied from time to time, and were not by any means always seven. Seven, however, has become, by custom, the generally accepted number.

One is sometimes asked this question: "The E.A. and F.C. aprons are attached by cords or tapes and the M.M. apron by a broad band with a snake buckle. Is there any special significance in this?" The answer is "No." The E.A. and F.C. aprons are comparatively inexpensive affairs for temporary use and remain the property of the Lodge, the M.M. apron is a substantial piece of regalia, the Brother's own property and intended to last all his Masonic life. Hence a broad band of substantial material is used. The snake buckle is not even mentioned in the English Book of Constitutions as part of the M.M. apron. Here again, it is probably the invention of a regalia manufacturer, who thought it would be a good idea, as it is a convenient form of buckle. The serpent is regarded by some as a symbol of wisdom. The ritual, however, makes no reference to the snake buckle, and certainly the serpent has no Masonic symbolism or significance in Craft Freemasonry.

Finally, may one emphasize that our apron stands for these things: it is the badge of innocence; it is the bond of friendship; it is the badge of a Freemason, and so is the symbol of a new and spiritual service; an indication that he is now a worker and a builder in the service of God.

END PART 1

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Chat and Comment

News, achievements and items of interest about our Fellows and Members - Discussion and comment on Mutual Topics.

- Pfan Mail and Observations -

BROTHER RAY D. REEL, M.P.S. (Vienna, Austria), writes: "Incidentally it is desired to pass on a note that the international edition of Life magazine, dated February 4, 1957, carried an article entitled 'Freemasonry in the U.S.' . . . this article, which appeared in the October 6, 1956, Life magazine in the U.S.A., and about which an informant mentioned that 'the continental edition of Life does not contain the article on Freemasonry' was occasioned due to the usually - late 'excerpting process' through which the international edition is made up."

Brother Reel also states that he is much interested in finding out about the first use of the Double-headed Eagle as an emblem, and its connection as a Masonic symbol. If anyone can give him any information on the subject, his address is: RAY D. REEL, c/o Amexco, PA - 15, Vienna 7, Austria.

BROTHER JOHN FARIS, M.P.S. ( Nebraska ), sends an interesting sidelight on the early history of that state. He writes: "Early settlers in Nebraska noticed that some of their cattle were not molested by marauding tribes (of Indians), and this was particularly true of animals branded with the Masonic square and compass emblem.... The territory of Nebraska was created 1854 by the Kansas - Nebraska Act and the same year the first Masonic Lodge was founded at Bellevue" Brother Peter A. Sarpy, in charge of the American Fur Co.'s trading post, was the first Mason. This is historically recognized by a commemorative monument at Bellevue, situated just south of Omaha.

WE ALL JOIN in adding our congratulations and good wishes to the many who attended the golden wedding anniversary of Dr. and Mrs. John C. Hubbard, F.P.S., which was an event of April 14, 1957, at their home in Oklahoma City, Oklahoma. Dr. Hubbard has been a pioneer in Masonic and civic activities in his home city, is a Past Grand Master of the Grand Lodge of Oklahoma, and has made many valuable contributions during his long and useful life.

WE ARE IN RECEIPT of a fine brochure, written by Brother Harold V.B. Voorhis, F.P.S. (Life), commemorating the One Hundredth Anniversary of the Grand Royal Arch Chapter of the State of New Jersey, which was held at Trenton, N.J., March 30, 1957. Present were many distinguished Masons, including Companion Tom Q. Ellis, General Grand High Priest of the General Grand Chapter, and many others. Facts, incidents and good reading mark this fine booklet.

AN INQUIRY HAS BEEN MADE by Brother Hartley F. French, M.P.S., of Providence, Rhode Island, regarding the proper use of the baton by the Marshal of a Symbolic Lodge. Brother French writes: "As far as I can determine there is no set rule regarding the use of this baton in the Grand Lodge of Rhode Island. I do know that in some Jurisdictions there is a prescribed manual. It seems to me that if the symbolism and use were explained, there would be grounds for uniform use among the Lodges of Rhode Island. His address is: HARTLEY F. FRENCH, 77 Tobey Street, Providence 9, R.I. Can you help him?

WE ARE GRATEFUL to Brother James R. Malott, Mrs. James K. Remick, Victor L. Jones, Ralph S. Davis, Edmund Sadowski, R. V. Carleson, Charles Moss, and all others who sent back copies of the magazine to the Editor for his use. Thanks a lot - these copies are being put to excellent use.

WE NOTICE that Brothers William H. Coddington, M.P.S., and Martin Cavazos, M.P.S., have been re-appointed on the committee on Foreign Relations of the Grand Lodge of Tamaulipas, Mexico. Having done such a fine job, we are not at all surprised by this action. Congratulations.

BROTHER FRANK H. WILSON, M.P.S. (Mass.), writes and sends excerpts from a local Scottish Rite Bulletin about use of the three dots as a Masonic symbol. This was asked about by Brother Henry Emmerson, M.P.S. The quotation is as follows: "This symbol is called 'the three dots,' 'triangular period,' or more accurately, 'the triple period.' It came into use prior to the year 1800. It is shaped like a delta, a symbol of the Scottish Rite, and is used after abbreviations which belong to the Rite.' "

WE EMPHASIZE STRONGLY the notice appearing in the notice of the Cleveland Masonic Library Association, relative to CHARLES P. BARRETT. It reads as follows:

"From our correspondence we have been apprised of some unfortunate situations regarding publications . . . first, a circular regarding the sale of the book, The Great Message, supported by Masons' pictures and quotes, but this time do not use names. The publisher was expelled by the Grand Lodge F.&A.M. of California." He was also expelled from the Philalethes Society because of his activities.

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LOW TWELVE

By OLIVER DAY STREET

In ancient symbolism, the number twelve denoted completion. Whether this meaning arose from the fact that twelve months completed the year, or twelve signs the Zodiac, or whether from the fact that what was regarded as the most stable geometrical figure known, the cube is marked by twelve edges, opinions differ. At any rate, it denoted a thing fulfilled. It was therefore an emblem of human life.

Death followed immediately after life; the number thirteen immediately after twelve; it is for this reason that thirteen has long been regarded as an unlucky number. With us the solemn stroke of twelve marks the completion of human existence in this life.

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They Have Passed The Veil

CHARLES H. NICHOLSON, M.P.S.

ARTHUR L. SIMCOX, M.P.S.

Rest In Peace

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Masonry as an Educational Philosophy

by JAMES D. CARTER, M.P.S. (Texas)

PART I

DR. JAMES D. CARTER, the Editor of the "Texas Grand Lodge Magazine," has gone out of the ordinary paths of Masonic writing in this presentation of a most thought - provoking article.

To follow the beaten path is easy, but to do original and surprising research along the unknown way, is both refreshing and gratifying. Philosophy has too often been dust - covered - MASONIC PHILOSOPHY has been too theoretical. The present article makes easy reading, and is full of wisdom.

INHERENT IN HUMAN NATURE is the realization that nothing could be more futile than birth, life and death except that man shall have a higher destiny. From the beginning, man has sought to discover and fulfill the final destiny for which he was created. Education, first to preserve life and strength for the search and then for the task itself, is dependent upon philosophy.

Certainly philosophy gives a comprehensive understanding of the meaning and significance of human life in relation to the universe. It provides direction, purpose, understanding, and meaning to human activities. Philosophy thus becomes the mother of education and education the means of refining philosophy.

Freemasonry is a cumulative philosophy built up from the thinking of man from the earliest times to the present. It has not crystalized into a rigid dogma from which there can be no retreat or no advance. The HOLY Bible rests upon the Masonic altar, signifying that the Divine Will, that revealed and that yet to be discovered, is its source. Masonry seeks the truth in the light of humanity. It lays no claim to originality of, nor a monopoly on its synthesis for it has no mysterious source of revelation not available to all who seek the truth. It is characterized by a constant ferment, therefore, it is organic and dynamic in nature. Masonry is a broad, comprehensive body of knowledge, teachings, traditions and principles concerning the universe and its government; order; Providence; nature; man; and their necessities. Also the relations between natural and physical causes and the operations, moral principles, and processes of the human mind.

This system of science, philosophy, and morality is taught by symbols, allegories, precepts, and examples inculcated and practiced in ritualistic rites. No detailed explanation of the broad, general principles included in the instruction is given; the individual must provide his own explanations.

Three fundamental questions about Masonry, whose answers will reveal the broad outlines of the philosophy, may be stated as follows:

1. What is the nature and purpose of the institution - for what does it exist - what does it seek to do?

2. What is the relation of Masonry to other institutions, especially towards those having similar ends - what is its place in a rational pattern of human activity?

3. What are the fundamental principles by which the institution is governed in attaining the end sought ?

The question as to the nature and purpose of Masonry may be answered as follows: to perfect man through a general diffusion of knowledge; to organize the universal moral sentiments of man and to enforce them through the sanction of human disapproval; to reach the absolute through a knowledge of God and his works; to bring mankind into harmony with the universe; and to preserve, to develop, and to transmit to posterity the civilization inherited from past ages.

The relationship of Masonry to other institutions may be stated thus: the State, the Church, the Home, Education - all institutions aim to make men better, happier, and more nearly perfect - Masonry seeks to be the catalyst of harmony and co-operation among men and institutions.

Masonry seeks to achieve its purposes through universal education; by teaching measurement by reason and restraint by reason; by preserving and transmitting the essential principles of religious faith; and by insisting on the solidarity and universality of humanity in advancing civilization.

Four fundamental ideas emerge as the basis of the philosophy of Freemasonry and may be summarized thus:

God is the Father of all creation.

Men, having a common Creator, are, therefore, brothers.

An individual is of greater worth than any or all of his institutions.

An individual is capable of attaining a status of greater perfection.

These basic ideas are expanded to form the codes of moral, political, social, economic, educational and other philosophies established and advocated by Masons. Regarding education, Masonic philosophy provides answers to the following questions:

1. What are the functions of formal agencies of education? To what extent do other institutions of society have educational rights and responsibilities?

2. What are the proper aims of education?

3. What is the nature of the learner ?

4. What is the nature of the learning process?

5. What is the proper curriculum for education?

6. What are the values derived from education?

7. Who should be educated? In what type of society?

8. What is the proper function of the educator - the role of the teacher?

9. What is the nature of education?

10. What is the relationship between the school and social progress?

Education, as defined from Masonic philosophy, is the bridge that spans the gulf between the helplessness of the ignorant and the manifold capabilities of the trained hand and mind. It is that accomplishment which prepares an individual to live with his fellows to work with them and for them. Education is viewed as a social function and since it is fraught with all the fates of society, then it is self - evident that education must be defined and managed by society itself, and for society's own good. To permit any selfish group to turn education so that it functions in favor of that few to the detriment of the many is as dangerous as to release upon society all the instruments of confusion and anarchy which institutions were established to eliminate. It may be said that if we take from civilized man his means of acquiring an education, he will in one generation, revert to savagery. Education is also the help the individual receives to realize self-determination and self - realization. It is in fact the criterion by which he makes his choice to reach his established goals. It follows then that there must be a common education and also individual education because all people are not exactly the same in the intensity of their basic functions. Each individual should be educated to the full extent to which his capacity and industry will permit and especially along the lines of his special aptitudes.

"The grand design of Masonry is to cultivate and develop man, in all his powers, physical, intellectual and moral." (1)

"Its (Masonry) grand purposes are, to diffuse light; to banish ignorance; to promote peace and happiness among mankind; to relieve distress; to protect the widows and orphans of our Brethren; to inculcate a wider knowledge concerning the Grand Architect of the Universe, and of the arts and sciences connected with His Divine Laws."(2)

"To sleep little, and to study much; to say little, and to hear and think much; to learn, that we may be able to do; and then to do earnestly and vigorously, whatever is required by duty, by the interest of our fellows, our country and mankind - these are the duties which Masonry prescribes to its initiates. " (3)

The foundation of any educational philosophy revolves around the concepts which are held concerning the nature of man.

1. "Ten Short Lessons in Masonic Philosophy," page 75.

2. Jewel P. Lightfoot, "Manual of the Lodge," page 8.

3. Albert Pike, "The Meaning Of Masonry - ," page 18.

Masonry regards Man as a unity of opposites which are interdependent. All human beings possess basic functions (intellectual, moral, spiritual, social, economic, political, domestic, aesthetic physical or biological and recreational) which are relatively permanent and constitute the "oughtness" of human behavior - man ought to act intelligently (reasonably) morally, and so forth through the list, and finally, he should recreate himself in the exercise of his other functions.

Man can be educated, both in intellectual and physical skills through logical, systematic instruction and by life - experiences or, as sometimes dominated, practice or action. Thinking and learning are internal and external, prehensive and apprehensive, empirical and conceptual. Education, or the learning process, must be equally concerned with theory and practice. Operative masons were concerned not only with the necessary manual skills in stone - cutting and setting but in all the intricate mathematical skills required in design and execution. Experience taught them at an early date possibly 3,000 years before the birth of Christ, that theory must precede practice in all but the most obvious and elementary problems. They learned also that experiences have limitations beyond which progress can be achieved only through the guidance of theory - conceptual conclusions, because problems arose with which they had had no former experience, the solutions of which must be found without recourse to experience. These conclusions of operative masons were carried over to the body of Speculative Masonry.

Masonry regards man as essentially neither good nor evil He has potentialities in both directions with limits to his goodness and badness. Man is a free moral agent in that his acts and the motives and principles upon which they are based, are of his own free and voluntary choice. Where volition and freedom of action ceases, all moral obligation is at an end. In Masonry, moral obligations arise from two sources: the relations sustained to God and the relations sustained to humanity. The significance of this concept in education is as follows: education is not only life, it is also preparation for a fuller and more self - satisfying life and it takes place not only in participation in life experiences but in developing conceptually what aims, goals, and methods of procedure should be employed in living. The teacher should be an intelligent guide, one who will direct the process of learning in the light of both the present status of the learner and the important ends to be achieved. Aimless, haphazard participation in society can lead only to chaos, anarchy, and, finally, oblivion. As a social being and as a free moral agent, man must enter into covenant relations with his fellowmen, the better to secure and protect his own rights and interests.

These rights and interests are numerous, and involve the entire well - being of man so universally, that government, defining the rights of man by laws interpreted from moral principles, is invoked. But the civil law has its limits. Civil law cannot free the individual from obligations of the more social and domestic kind. Therefore originality and initiative should be cultivated in the educational process, but not to the extent of infringement on the rights of other individuals or society. A degree of control and a philosophy of "oughtness" is necessary for the fullest development of originality and initiative. Masonry is democracy, and rests upon the principle of majority rule. The controls and direction of majority rule, refined and modified by morality and knowledge accumulated in past ages, when applied to society will lead to its full development. Man is not completely dependent on society, he possesses a high degree of individualism. Masonry insists that social efficiency should be an aim of education, but not its sole aim. A society composed of competent individuals is more likely to be an efficient society than one composed of inefficient members. There is a transfer value in individual efficiency to group efficiency. The individual must be a thinking individual as well as a social being. Progress is attained only through new ideas - intellectual non - conformity - conceived in human "oughtness" and applied under controls and in controlled situations before final acceptance or rejection.

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Masonry - Whence, What, Whither ?

by RAYMOND H. DRAGAT, M.P.S. (Conn.)

THE NEWLY ADMITTED MASTER MASON may well have several questions in his mind, which he hesitates to put into words for fear of appearing ignorant or deficient of information which he perhaps is presumed to have somehow acquired by the time he has reached the exalted status of member of the Fraternity. Yet, there probably are many Master Masons who remain uninformed on these same points of inquiry for several years after becoming Freemasons.

The questions can probably be summarized as follows:

1. Whence comes Masonry?

2. What is Freemasonry?

3. Whither goes it?

While the answers to these questions may vary in form and content, depending upon the background of experience of the one offering the response, there are some answers upon which the Fraternity as a whole can agree.

I shall, in the following pages, try to expound my opinion in these respects as briefly and concisely as may be consistent with reasonable statement of the bases for the answers offered.

1. WHENCE COMES FREEMASONRY?

It comes out of the illimitable depths of human experiences. Masonry has not one origin; it has many origins; it is not a thing that was created at a given moment, but is rather a growth.

Modern Freemasonry is in its truest sense a reservoir into which the cult lore and social experiences of countless eons of human experience have poured their treasures. Into this mighty lake streams have trickled from the remotest mountain tops; it is fed from innumerable founts.

2. WHAT IS FREEMASONRY?

Freemasonry is properly classified among the esoteric cults. Its development has been marked by the characteristic phenomena of those societies as they changed and expanded according to the constantly enlarging requirements of their members.

Primitive people formed societies to protect and perpetuate a body of knowledge deemed necessary to the existence of their respective bodies or communities.

By secrecy they continued its dissemination, reserving it for carefully selected members of each tribe, thus insuring accuracy of translation from generation to generation.

By organization they prevented the secrets from becoming the exclusive property of ambitious individuals, preserving it as community property, to which every qualified tribesman may have access.

They invested the secrets with magical significance which by natural process tends to become a religious significance, since it relates the vital needs of people to the life - giving powers of nature. They expressed it in symbols, because they are tokens of a language, more durable than the shifting idioms of tribal speech.

As tribes advanced from savagery and barbarism, the Men's House reflects the influence of progress. It does not disappear, it is not abandoned any more than the private home is abandoned. Home is still home, even though its inhabitants no longer sleep on the ground or employ a common room for all domestic purposes. The Men's House is still the Men's House, although with the passage of time it changes its external forms and becomes the cult of priestly mysteries.

In the Graeco - Roman period with industrial advancements men skilled in various handicrafts were essential to the public welfare. These craftsmen naturally bonded together by trades and professions, each attaining a measure of independence. For each there existed a body of moral, religious and mechanical tradition, the preservation of which seemed necessary to prosperity .

Masonry in its present state is a product of evolutionary development.

In order to transmit jealously guarded truths to posterity, it was the practice of primitive select groups to find some concrete object which would represent it or express it and which could be depended upon to remain constant, regardless of mutations in tribal speech. Because of real or fancied resemblance, it was described by what happened to be the local equivalent of the Greek word "symbol," meaning "to compare."

As society developed, the symbol was clothed in allegorical language and legends.

The Graeco - Roman pioneers pushed their way into Central and Northern Europe, and found a harsh and hostile wilderness, similar to that which the American colonists found here. The need existed to clear forests, drain swamps, build highways, homes, places of worship, instruct the children, etc. As the cities grew and life became more complex, social organizations also grew. Each craft and profession became more specialized and larger in membership. Now the guild came into being. In the absence of printing, lack of reading ability, etc., the guild preserved tradition and knowledge and acted as a place of instruction.

As society progressed, with schools, libraries, the printing of books, etc., the human being became more important and, with the Reformation, the individual acquired separate religious and moral competency.

The Renaissance brought cultural liberty; the Free Trade Movement, which brought freedom of commerce, also brought freedom from the restraints of monopolistic guild control. The growth of the labor movement brought increased economic freedom to the working man.

Oliver defines Freemasonry as a system of morality, by the practice of which its members may advance their spiritual interest, and mount by the theological ladder from the Lodge on earth to the Lodge in heaven.

Mackey defines Freemasonry as a science which is engaged in the search after divine truth, and which employs symbolism as its method of instruction.

If our society had been formed of craftsmen exclusively the new superstructure of civilization would have swept the whole Fraternity away; but, fortunately, non - operatives had been already admitted. Thus the external cabletow was replaced by an internal cable - tow which could not be broken. The bonds of selfish interest were replaced by bonds of reciprocal confidence and good will.

Speculative Masonry guaranteed to each individual his personal liberty, yet enmeshed him in unbreakable ties of brotherhood. It created a society of free individuals, a difficult feat.

In the eighteenth century, the mission of the Fraternity was to secure, perpetuate, protect and enforce all possible individual rights so far as was consistent with social union.

Freemasonry as it exists today is part of a stream of culture flowing down through the ages; heir of all the past and its own priceless treasures from innumerable ancestors. More than that, it is a custodian of the social value of the free mind, of collective effort and individual responsibility, of tolerance in opinion, of equality before the law and in opportunity. Every principle involved in the Bill of Rights of the American Constitution is incorporated in its organic law.

All sorts of agencies, racial groupings, political factions, religious organizations, factions of reform and reaction, are insistently and insidiously seeking to undermine one or another of these principles for the sake of their own particular cause. Freemasonry, notwithstanding, clings to the ancient landmarks; as a matter of fact, should it cease to do so, then indeed would its members no longer have the right to claim for themselves the high rank of Free and Accepted Masons.

The symbolism of Freemasonry is its peculiar mode of instruction and inculcates all the duties which we owe to God as his children, and to men as being their brethren.

Says Dr. Oliver: "There is scarcely a point of duty of morality which man has been presumed to owe to God, his neighbor or himself, under the Patriarchal, Mosaic or Christian dispensation, which, in the construction of our symbolical system, has been left untouched. Hence, the symbols of Freemasonry all unite to form a code of moral and theological philosophy."

Roscoe Pound, expressing impatience with the so - called modernists who say Freemasonry, in its present form, ritual, and symbolism, is outmoded, stated recently: "Keep your feet on the ground and your head in the clouds. If we brought Masonry upto - date today, it would again be out of date tomorrow. In my opinion, Masonry has more to offer the twentieth century than the twentieth century has to offer Masonry. "

3. WHITHER GOES FREEMASONRY '

The evolutionary background of Freemasonry, the development of symbolic allegories and legends, its sincere desire to instruct, and its actual mode of teaching philosophy and morality of the highest order by means of this symbolical system, leads to the conclusion that Freemasonry, having come out of the illimitable depths of human experience, is reaching into the illimitable heights of human aspiration.

BIBLIOGRAPHY

H. L. Haywood - Masonry in the U. S.

O. D. Street - Symbolism of the Three Degrees.

Mackey - Encyclopedia of Masonry.

Pound - Philosophy of Masonry.

Hunt - Masonic Symbolism.

----o----

Pinnacles of Freedom

by Dr. CHARLES GOTTSCHALL REIGNER, F.P.S. (Maryland)

JUNE 24, 1957, WILL MARK the 240th anniversary of the formation of the Grand Lodge of England. That event has properly been described as a "waymark in the intellectual and spiritual history of mankind." Six years after 1717, Anderson's Constitutions of 1723 was published. All that I want to do here is to recall to your minds the first "Charge" in the Constitutions.

"A Mason is obliged, by his Tenure, to obey the moral law; and if he rightly understands the Art, he will never be a stupid atheist nor an irreligious libertine. But though in ancient times Masons were charged in every Country to be of the Religion of that Country or Nation, whatever it was, yet now 'tis thought more expedient to oblige them to that Religion in which all men agree, leaving their particular Opinions to themselves; that is, to be Good Men and True, or Men of Honour and Honesty, by whatever Denominations or Persuasions they may be distinguished; whereby Masonry becomes the Center of Union and the Means of concilating True Friendship among Persons that must have remained at a perpetual Distance."

Let us think of that remarkable declaration in the light of the conditions that existed at the time. George I was on the throne of England. There was a violent reaction from the Puritanism of the preceding century. The degradation in all aspects of life is vividly portrayed on the canvas by Hogarth and in literature by the novels of Fielding. Religion was at a low ebb. In 1717 John Wesley was but a lad of fourteen, and his "magnificent and cleansing evangel" was still in the future. The South Sea Bubble burst in 1721. High officials of the Government were tried and convicted of infamous and notorious corruption. Thousands of people were ruined, and many who were committed for heavy payments fled the country. "Bigotry, intolerance, and interminable feud" were everywhere rampant. The last of the trials and executions for witchcraft did not take place until 1722 - in Scotland.

Out from the midst of this stench and darkness came the clean light of Masonry, proclaiming the universality of its brotherhood. We need to remind ourselves that it is the spirit of Freemasonry to unite, never to divide; to bring together, never to keep apart.

Now, we travel on in time fifty years from 1723. The place in Boston. The date is December 16, 1773. That evening there was a meeting of St. Andrew's Lodge, but only five Brethren were present. Some were at a certain tea party in an effort to find out whether tea would mix with salt water. The Worshipful Master of the Lodge was Joseph Warren, who was subsequently presented to the Privy Council of England as the leader of the "Tea Party." John Hancock and Paul Revere had a large part in planning and executing this historic event, which provided a rallying point for the colonies.

We pass on to July 4, 1776. The place is Philadelphia - State Hall, which soon came to be called Independence Hall. On that date the second Continental Congress adopted the Declaration of Independence. A few days later the Liberty Bell, on which were engraved the words, "Proclaim Liberty throughout all the land unto all the inhabitants thereof," rang out its glad tidings of freedom.

Again we pass on eleven more years in this rapid survey of the pinnacles of freedom. We are again in Independence Hall. The date is September 17, 1787 - seventy years after the formation of the Grand Lodge of England. That day in 1787 is forever associated with the ratification of the Constitution of the United States. Recall the familiar preamble and note its emphasis on "a more perfect Union." As the first "Charge" in Anderson's Constitutions proclaimed a center of union which provided the "means of conciliating true Friendship among Persons that must have remained at a perpetual Distance," so the Constitution of the United States provided a center of union for the colonies - a center of union which became the most far - reaching experiment in human freedom that the world has known.

In 1957 we shall observe the 170th anniversary of the Constitution of the United States. Who shall say that the Masons who were among the signers of the Constitution did not carry with them into the deliberations of that convention the principles which they had learned on the checkered floor? They were men of ardor, of fervor, of conviction. They had a veritable passion for constitutional democracy; they held that human personality must be respected; they proclaimed that the state exists for the people - not the people for the state. Dictatorships, under whatever name they may parade, ride roughshod over the inherent rights of man; to the dictator, the people exist solely to do the will of the state. The individual is crushed and becomes but an indistinguishable molecule in a great mass of millions of other crushed men and women. It is that fervor, that ardor, that passion for democracy that we need to recapture.

Now, I ask you to carry your minds forward to the year 1925. The place is Germany. The event we are now thinking about is the publication - in 1925 - of the first volume of a book which brought in its wake death and desolation until the whole world writhed in the throes of a titanic struggle. That book, of course, was Mein Kampf. From the beginning of Hitler's evil course, he directed his hate against every person, every group, and every movement that stood for freedom and liberty - against Masons and Rotary clubs, against Roman Catholic priests, against Lutheran pastors, against Jews.

Let me read you a sentence from Mein Kampf, which is one of the worst - written books ever published - prolix and dreary, but containing within itself the seeds of death and hell.

"The general pacifistic paralyzation of the national instinct of self - preservation, introduced into the circles of the so - called intelligentsia by Freemasonry, is transmitted to the great masses, but above all to the bourgeoisie, by the activity of the great press, which today is always Jewish."

If that involved sentence means anything, it means that the normal human desire to live and help live was fostered among the common people by the spirit of Freemasonry. If I read the sentence correctly, it is an indictment of which Freemasonry may well be proud.

One more sentence written in that raucous and frenzied tone to which we became accustomed thirty years ago.

"For the strengthening of his political position he (that is, the Jew) tries to pull down the racial and civil barriers which at first still restrain him at every step. For this purpose he fights with all his innate thoroughness for religious tolerance - and in the completely deteriorated Freemasonry he has an excellent instrument for fighting out and also for putting over his aims. By the strings of Freemasonry the circles of government and the higher layers of the political and economic bourgeoisie fall into his nets without their even guessing this."

The tragic fact is that millions of the youth of Germany believed that claptrap and drivel.

It is needless to restate here the persecution to which Masons on the continent of Europe were subjected, along with all other men who dared to raise the standard of independent thought and action. You will surely remember the article by Sven Lunden, published originally in the American Mercury and subsequently reprinted in The New Age. I shall quote three paragraphs.

"Immediately on Hitler's rise to power, the ten Grand Lodges of Germany were dissolved. Many among the prominent dignitaries and members of the Order were sent to concentration camps. The Gestapo seized the membership lists of the Grand Lodges and looted their libraries and collections of Masonic objects. Much of this loot was then exhibited at an Anti - Masonic Exposition inaugurated in 1937 by Herr Joseph Goebbels in Munich. The Exposition included completely furnished Masonic Temples.

"The persecution was carried over into Austria when the country was captured by the Nazis. The Masters of the various Vienna Lodges were immediately confined in the most notorious concentration camps, including the horrible living hell at Dachau in Bavaria. The same procedure was repeated when Hitler took over Czechoslovakia, then Poland. Immediately after conquering Holland and Belgium, the Nazis ordered the dissolution of the Lodges in those nations. It was also Point One on the agenda of Major Quisling in Norway. It may be taken as part of the same ugly picture that General Franco of Spain in 1940 sentenced all Freemasons in his realm automatically to ten years in prison. When France fell, the Vichy government caused the two Masonic bodies of France - the Grand Orient and the Grand Lodge - to be dissolved, their property seized and sold at auction.

"This summary does not begin to convey the full terror of the Calvary to which Freemasonry has been subjected wherever the totalitarians took power. Murder, imprisonment, economic looting, social outlawry have been the bitter lot of individual Masons. Rapine has been the fate of their organizations, their treasures, their institutions of charity."

I quote these paragraphs even though they contain nothing which you do not know. We recall vividly how time and time again our blood ran cold as we read of mounting atrocities against the human spirit.

We started this survey with tolerance as expressed in the first "Charge" of Anderson's Constitutions. We end it with such bestiality and inhumanity that come only from the fiends in hell. We started with friendship; we end with hatred.

But faith and hope proclaim that it was not the end. The world has had its Alexanders, its Caesars, its Napoleons, its Hitlers, its Stalins - a long list of oppressors and tyrants. In ages past the wreckers of men's lives and spirits have had their little day, and still the stream of freedom and liberty flows on. That faith and truth I have tried to put into these lines.

Two races of men I've seen -

Those who wreck and those who build.

I've noted the hate and spleen

With which the wreckers are filled.

In sinuous, crafty ways,

With brutal, unheeding force

They set the world ablaze;

Horrors of death marked their course

This the tale the ages tell -

The wreckers themselves are swept away

Into the bottomless well

Of time which they overstay.

The stream of life hurries on,

Hardly an eddy remains -

They're all forgotten and gone,

The stream its smoothness regains.

The wreckers themselves are wrecked -

Truth which the ages reflect.

It remains now to summarize briefly the Spirit of Freedoms which is also the spirit of Freemasonry - that freedom which permits us to come together here as Freemasons. I do so only, as Paul said, to stir up your minds to remembrance.

First of all, it is of the essence of the American Way of life that we believe in political freedom - freedom to vote on public issues; freedom to discuss those issues in public gatherings, in the press, over the radio and television, and through the motion picture - through all those mediums of public communication that modern technology has brought into being.

Second, we believe in economic freedom - the freedom to work and to participate in organizations and discussions which deal with working and living conditions. To do the work that lies at hand as well as we can do it is one of the surest guarantees of the maintenance of our common life in its full strength and vitality. It is trite but true to say that as Masonry means what Masons make it mean in their individual lives, so the spirit of the nation means what its citizens make it to mean.

Third, we believe in individual freedom - freedom from oppression based on theories of superiority or inferiority. The whole doctrine of Nordic superiority is as false as it is vicious. There is no such thing as a race of supermen. It was that assumption of racial superiority that lay at the root of the pestilence that held the world in its grip in times within the memory of most of us.

Finally, we have religious freedom - freedom of worship, with separation of church and state - or freedom not to worship. Always we need to guard against religious bigotry and intolerance, which are the antitheses of the tenets of Freemasonry.

What I have been discussing adds up to increased loyalty and steadfast resolution in three directions, which I shall summarize in three words which are key words in Freemasonry - Kindness, Freedom, and Brotherhood.

Until Kindness, which characterizes or should characterize our relations in and out of Freemasonry, permeates the hearts and minds of millions of men, there is but dim hope of permanent peace. Paper writings, treaties, state documents - how often have they been proved to be but scraps of paper!

The second key word is Freedom which, along with Freemasonry, has been grievously challenged within our time. We need to remember those American men and boys who at Guam, Bataan, Corregidor, and a hundred other battle fronts paid their last full measure of devotion to the cause of Freedom.

We live in a world of uneasy peace. Atomic fission has created forces which, if unleashed, will spell the end of civilization. So terrible are those forces that war is indeed preposterous.

Ideas are important. Ideals are more important still. We need realistic ideas to maintain even the uneasy peace of our time. We also need ideals to sustain us as men and Masons. What can one man do? My answer is simple: One man can do what one man can always do. He can order his own thinking and acting in the light of the principles of Freedom and Freemasonry which I have tried to summarize in this paper.

We cannot hope to see the distant way.

The joys and griefs, the heights and depths of time

We cannot now with finite mind survey.

What can we do, how can we live today

To help us make our humble lives sublime ?

We end on the note of Brotherhood. For the better part of my life I have lived in the shadow of the spirit of a Master Poet, who was also a Master Mason - Edwin Markham, who wrote that most thrilling of all poems about the common man, "The Man with the Hoe." He wrote also a heart - stirring poem, "Brotherhood," which magnificently sums up what I have tried to say in this paper.

The crest and crowning of all good,

Life's final star is Brotherhood.

For it will bring again to earth

Her long - lost poesy and mirth,

Will send new light on every face,

A kingly power upon the race -

And till it comes, we men are slaves

And travel downward to the dust of graves.

Come, clear the way, then, clear the way.

Blind creeds and kings have had their day;

Break the dead branches from the path,

Our hope is in the aftermath.

Our hope is in heroic men

Star led, to build the world again.

To this event the ages ran

Make way for Brotherhood, make way for man.

----o----

Someday I'll be a Mason

by Warren Fowler Mellny

M.P.S., (Ill.)

A number of years ago, in another state, it was necessary for me to spend the night in a small town.

The local hotel accommodations were excellent and after the evening meal, while the guests were sitting in the lobby, three men appeared and invited those present, who were members of the Masonic Order, to attend a meeting of the local Lodge. Three of us accepted the invitation.

The Lodge room was old but in fine condition. The reception from the members was extremely cordial and a third degree was conferred .

The candidate was a middle aged man of Grecian background.

When the degree work was over, the Worshipful Master called upon the newly made Brother to tell those present how he was affected by the evening's ceremony. The Brother arose and said: "I don't know all them big words, but I learn 'em, and someday I'll be a Mason."

He then sat down. A great silence fell over the audience.

The Master asked me to speak. I was awed by the phrase I had just heard. "Someday I'll be a Mason." I started to talk with that thought in mind, it went along these lines:

The new Brother has said, "Someday I'll be a Mason." There is a verse in a song I used to know: "It takes a good man to do that."

I will confess personally that I have not always been a Mason, in its whole sense. Figuratively I have been a member. I can see forty members sitting here and I feel that with me they will echo my words on the difference between a member and a Mason. It can be summed up in the difference between theory and practice of Freemasonry.

The Lodge teaches many truths, and with a hope that the member will put these truths into practice.

We heard "Let its pure and spotless surface be to you an ever present reminder of purity of heart and rectitude of conduct.... When your weary feet shall have come to the end of life's toilsome journey, there is a hope that the Great Architect of the Universe will welcome and reward you . . . You there stand an upright man and a Mason and are given strictly in charge to walk and act as such."

These are hopes that a man will act as a Mason. Freemasonry does not try to make bad men good but to make good men better.

The Lodge does not require that you study for four years to receive a degree, as in a university. Neither does it require that you attend weekly meetings for a lifetime, as in religious circles. Our requirements are to spend three evenings to be made a Master Mason, to learn answers to certain questions, and then the rest is up to you. The reason for your joining is often a forerunner of your actions after your initiation.

Freemasonry opens a Book upon its altars, and informs a man that he direct his steps through life by the light he there shall find. That leaves the choice to the individual Brother.

In this sacred Book is found:

"Love the Lord thy God with all thy heart, with all thy mind and with all thy might."

"Love thy neighbor as thyself."

And then someday you will be a Mason.

----o----

The Place of Masonic Literature

by Alphonse Cerza, F.P.S., Pres.

THE PHILALETHES SOCIETY

THE RITUAL IS THE FOUNDATION of Freemasonry; it is the lifeblood of the Craft; it is the vehicle whereby the candidate received all that is fundamental in Freemasonry. It might also be said that the ritual is the all of Freemasonry if completely and correctly understood. The sole purpose of Masonic literature is to make Masons understand the lessons taught by the ritual. Not all Masons are fitted by training, education, or inclination to become scholars. Few have the time to do so. Not all Masons are designed to be good ritualists. But all Masons should have a desire to know about the meaning of the ritual, know something about their Craft, its history, its philosophy, and its purpose. This Masonic literature is trying to do.

Masonic literature is not in competition with the ritualistic work, nor is it a substitute for Lodge work. It merely takes up the work where the ritualist stops. We must not forget that our ceremonies are new to the candidate and that much explanation is necessary. The new member who becomes interested in the work and takes part, in time learns at least the words, if not the spirit, of the ritual. The task of the educational committee is to teach this new worker, and the members who have no interest in the ritualistic work, about the history and the meaning of our beloved Craft. Supplying the answers to the many questions that arise in the mind of a new member is an important step in the making of a real Mason. Our interest in new members should not terminate with the conferring of the third degree. As he proceeds in his degrees, the ritual should be supplemented with the types of booklets that are being used by several Grand Lodges. After the candidate has been raised, Masonic literature should be placed in his hands so that he who can read may do so; he should be encouraged to read so that he may gain understanding; and with this understanding we will be creating a new and better Mason.

The continual preparation of Masonic literature is an utmost necessity. The world today is divided into two camps; on the one side we find the advocates of freedom and the adherents of the philosophy that there is dignity in the individual. On the other side we find the advocates of class conflict and the adherents of the philosophy that physical force over the individual should control. Freemasonry's traditional position cannot be abandoned in these trying times. Masons have a solemn duty to perform in leading the way for a better type of Masonic literature, to the end that all Masons may be well informed men inspired with its glorious history and imbued with the beauties of its philosophy. The four letters F R E E in the word Freemasonry have always determined on what side Freemasonry must be on in this crucial hour of world history. But we can succeed only by having an informed membership, and the printed word is the best tool to accomplish this.

----o----

Freemasonry In Israel

by NORMAN C. DUTT, M.P.S.

THE YOUNGEST GRAND LODGE in the world is the Grand Lodge, A.F. &A.M. in the State of Israel. This was consecrated and erected October 20, 1953. There are now 44 subordinate Lodges upon its roster. It has been recognized by most of the Grand Lodges throughout the world including the 49 Grand Lodges of the U.S.A.

The impetus for founding the present Grand Lodge of Israel was fostered and promulgated by the Grand Lodge, A.F.&A.M., of Scotland. Five of the Scottish Lodges in this region becoming founder members of the new Grand Lodge. Foundation Day ceremonies were attended by various representatives of Grand Lodges including Lord Elgin and others from the Grand Lodge of Scotland.

The subordinate Lodges work in Hebrew, German, French, Arabic and in English. There is a move to establish a Russian - speaking Lodge, perhaps this would be the only one of its kind in the world. The oldest Lodge works in Hebrew and the youngest in English. The ritual closely follows that of Scotland with a few minor changes. The Master is addressed as Right Worshipful Master, and the Grand Master is known as Grand Master Mason.

Rubin Lodge No. 1, A.F.&A.M., was visited the eve of the first day our ship docked in Haifa, and as mentioned before, this being the oldest Lodge the tongue was in Hebrew. Your author could not understand a word of Hebrew, but the floor work was easily followed. This Lodge was originally No. 1376 under the Scottish Constitution. The work being in the Master Mason degree. Aviv Lodge No. 10, A.F.&A.M., in Tel Aviv was the second Lodge visited and also in Hebrew, and a Lodge of Entered Apprentices, and all business is transacted in Lodge on the first degree. This Lodge was also a Scottish Lodge bearing the number 1397 of that Grand Lodge, before becoming a charter member of the present Grand Lodge of Israel.

Tel Aviv is also the Home of George Washington Lodge No. 35, A.F.&A.M., of the Israeli Constitution. This is the eighty - sixth or eighty - seventh Lodge in the world that honours the first President of the United States of America by bearing his name. The work of this Lodge is in English and the ritual that of the Grand Lodge F.&A.M. of New York. The present Master is from the state of Wyoming, and many of the members are former residents of the United States of America.

The first Grand Master of the State of Israel was Most Worshipful Brother Shabetti Levy who is now 80 years young, and has the distinction of having the French-speaking Lodge named for him. Most Worshipful Brother Abraham, Shaoni served the Grand Mastership two years, and resides in Tel Aviv. The present Grand Master is Most Worshipful Brother Jacob Caspi. The first and present Grand Masters hold the rank of Past Senior Grand Wardens of the Grand Lodge of Scotland. (Note: Your author had the pleasure of meeting all three of these fine Masons.)

It was noted that the Grand Lodge and the Lodges visited adhere to the Ancient Landmarks. The work was conducted with proper dignity and decorum and the tenets of Freemasonry are carefully maintained. Originally the Lodges in this area worked under the Egyptian Constitution, and when politics got into the Lodges during World War I, the various Lodges immediately after the end of the war then junked the work, charters and everything else that belonged to that Constitution. The Brethren then requested charters from Scotland and in due time they were granted, this meeting with the approval of the Brethren in Palestine as it was known then.

After Lodge is closed it is the custom to repair to some hotel or club for a White Table Lodge (banquet). In Haifa this was held in the Zion Hotel and in a private dining room that would rival anything that can be offered in the United States of America. In Tel Aviv it was the Zoa House which was built by the Zion Association of the United States. Toasts are offered and these are partaken with white and red domestic wines, speeches and responses and general good fellowship is enjoyed.

Jerusalem will soon be the home of one of the finest Masonic Temples in this part of the globe. The land has been allocated by the government, and one of the seven hills that overlook this famous city, and the plans are being drawn. The Brethren of Israel trust that this edifice will be of credit to the Craft.

Acknowledgement is made to Brother Avner Goldsmith, the able Secretary of Rubin Lodge No. 1, A.F.&A.M., who supplied much of this information, and made arrangements for me to visit the Lodge in Tel Aviv.

----o----

Cryptic Masonry

Crypt is derived from the Greek language and means a concealed place, or subterranean vault. Cryptic Masonry is literally the Masonry of the secret vault, and consists of the degrees of Royal Master and Select Master. To these have been added a degree called Super - Excellent Master, but this degree, often conferred in a Cryptic Council, is not really a Cryptic degree, since it has no connection with the secret vault.

The bodies of Cryptic Masonry are called Council of Royal and Select Masters and in the United States intervene between the Royal Arch and Orders of Templarism

----o----

Welcome to New Members

We are happy to welcome the following new members who have joined the Society since the last issue of the magazine:

EIiezer Dubinsky, 22 Idelson Street, Tel Aviv, Israel.

John C. Wilkinson, 2418 S. W. Troy Street, Portland 19, Oregon.

John E. Rooker, Jr., P. O. Drawer 31, Warrenton, North Carolina.

Robert H. Bred, 8119 North Regent Road, Milwaukee 17, Wisconsin.

Joseph G. Knaak, 5901 North Santa Monica Blvd., Milwaukee 17, Wisconsin.

Carl A. Ploch, 3015 North Meridian Street, No. 208, Indianapolis 8, Indiana.

Ragmond D. Reel, c/o Amexco, PA - 15, Vienna 1, Austria.

Weightstill Woods, 53 West Jackson Blvd., Chicago 4, Illinois.

Joseph B. Bogus, Box 1178, Eloy, Arizona.

Wilbur J. Hale, 8407 Dixon Street, New Orleans, Louisiana.

Frank M. Brownell, Arlington, Vermont.

Harvey A. Thiele, Box 2146, Santa Fe, New Mexico.

Royce Kinnick, 8922 Dauphin Avenue, Chicago 19, Illinois.

James D. Miller, Box 669, Brownfield, Texas.

Laurids M. S. Christensen, 705 Oakdale Avenue, Chicago 14, Illinois.

R. B. Ingham, 2034 Cornell Road, Cleveland 6, Ohio.

Charles Anzilotti, 3924 West 64th Place, Chicago, Illinois.

Dr. Charles H. Pugh, 610 Lee Street, Gastonia, North Carolina.

Henry F. Colman, P. O. Box 807, Yuma, Arizona.

Ronald M. MacLeod, 64 High Street, Brattleboro, Vermont.

Alan E. Eichman, 18409 Vaughn, Detroit 19, Michigan.

Leonel C. Panosh, 4320 Del Mar Avenue, San Diego 7, California.

Oscar L. Wheeler, 1202 North Race Street, Glasgow, Kentucky.

Robert E. Lee, Monticello, Kentucky.

William S. Williams, 605 North Main Street, Barbourville, Kentucky.

Leslie F. Thiele, 54a Woburn Avenue, Benoni, Transvaal, South Africa.

William J. Hugo, P. O. Box 409, Hammond, Louisiana.

William O. Ware, 315 Summit Lane, Fort Mitchell Heights, Covington, Kentucky.

Captain Kenneth F. Curtis, 2455 Raeford Road, Orlando, Florida.

Alfred A. Leffman, 15 Lafayette Avenue, Mattoon, Illinois.

Glen Klaisner, 307 East Alvarado, Phoenix, Arizona.

Charles H. Nicholson, 3929 Laclede Avenue St. Louis 8. Missouri.

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Our Masonic Heritage

by Lester L. Harvey, M.P.S. (Okla.)

WE WHO HAVE BEEN HONORED by receiving the Symbolic Degrees in the Order of Ancient Freemasonry have come into an inheritance that is priceless. Little do we realize what our heritage is.

There are two kinds of traditions in Masonry. Those which detail events either historically, authentic in part, or in whole, or consisting altogether of arbitrary fiction, and intended simply to convey an allegorical or symbolic meaning; and traditions which refer to customs and usages of the Fraternity, especially in matters of ritual observances.

The legends of Freemasonry constitute a considerable and a very important part of its ritual. Without them its most valuable portions as a scientific system would cease to exist. It is, in fact, in the traditions and legends of Freemasonry that we find the deep religious instructions which the Institution is intended to inculcate. Freemasonry has been defined to be a system of morality. Symbols alone, do not constitute the whole of the system: Allegory comes in for its share; and this allegory, which veils the divine truths of Masonry, is presented to the initiate in the various legends which have been traditionally preserved in the Order.

They must be divided into three classes:

1. The mythical legend.

2. The philosophical legend.

3. The historical legend.

These may be defined as follows:

1. The myth may be engaged in the transmission of a narrative of early deeds and events having a foundation in truth, which has been greatly distorted and perverted by the omission or introduction of circumstances and personages. This constitutes the mythical legend.

2. It may have been invented and adopted as the medium of enunciating a particular thought, or inculcating a certain doctrine, when it becomes a philosophical legend.

3. Lastly the truthful elements of actual history may greatly predominate over the fictitious and invented materials of the myth; and may be made up of facts, when it forms a historical legend.

Many of our scholars have located the origin of this legendary history of Freemasonry at or immediately before the building of King Solomon's Temple at Jerusalem, while others have endeavored to demonstrate the fact of its existence for thousands of years prior to that event. To enter into any controversial arguments to show the truth or falsity of these claims would be folly, because all agree "Freemasonry is a beautiful science of morality illustrated by symbols," using the tools of builders to symbolize the legends and allegories taught in the catechism of its rituals.

The important question is, will Freemasonry be perpetuated? It has withstood the opposition of all its foes from without and all treachery from within, and there can be but one source of imminent danger. As long as we guard with proper vigilance the entrance to the inner Temple, and reject all improper material, our edifice will stand against outward influences and unfriendly combinations to the end of the world.

A large number of Masonic orators and writers have endeavored to prove that Freemasonry is not religion. On the contrary it is imminently a religious institution. It does not meddle with sectarian creeds or doctrines, but teaches fundamental religious truth - not enough to do away with the necessity of the Christian doctrine of salvation. In addition to the symbolism and allegories of Masonry the Christian Mason has the symbolism and ceremonies of his religion which is rich with tradition and historical events that have changed the course of world affairs.

At this time each year Christians around the world celebrate the birth of Jesus Christ, the Son of God, and Saviour of mankind. All Masons should pause and think what this great event in world history means to them and their Brethren. It is a good time to strengthen our faith in God and enter the new year prepared to be a living sacrifice for the principles and ideals taught in Freemasonry and our religion. As long as Masons hold fast to the age - old truths taught in our allegories and ceremonies our great Fraternity and religion will survive so that our posterity can enjoy this wonderful heritage to its fullest extent.

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Random Thoughts

by Walter M. Adams, M.P.S. (Montana)

MASONRY IS AN ALL - EMBRACING PHILOSOPHY. Through it runs the same golden thread found in all religions and all philosophies. In it can be felt the same need, the same desire for knowledge and understanding of the nature of God and man's relation to Him. Masonry's depth cannot be plumbed with mere words alone. It must also be experienced. Its scope cannot be measured by anything but a free mind - not only free from the bonds of superstition and prejudice, but free of the shackles of indolence. We are limited in our ability to appreciate and understand Masonry only by our willingness and ability to think: to evaluate with intelligence; to discriminate with justice. There is no limit to the capacity of the human mind - no limit but time. As we contemplate the vast field of Masonic research, the frontiers of which extend beyond both the magnitudes of the stars and the minutia of the atom, we become increasingly aware of the limitations of time.

So little time - so much to know.

From whence comes the force which makes the atom and how does it do so? What are the stars? Why are they? Where are they going?

How does man's mind work? What is it? Is man just another animal? Or is he a god? Or both?

" . . . The Trivium having furnished him with the key to all languages, and the Quadrivium having opened to him all the secret laws of nature."

" . . . the Winding Stairs represent the devious pathways of that pursuit."

But-

So much to know - so little time

This is echoed down the corridors of time, from the remotest past, by the plaintive wail of man, the voice crying from the wilderness: "O God! From whence came I? What am I doing here? Where am I going?

The wages of a Speculative Mason are not corn, nor wine, nor oil; these are but symbols. His wages are the rich rewards that come to an inquiring mind.

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Suggested Procedure For Masonic Study

By JOHN BLACK VROOMAN, F.P.S.

BIOGRAPHY, PORTRAIT OR SKETCH?

Recently it has been necessary to do a bit of biographical research, and this brought up the question - what is an accurate and reliable biography? What are the essentials necessary to give a true picture of the character about whom you are writing?

In writing a biography, like every other bit of Masonic research, it is necessary to plan just what you are going to do. When you make a trip, you want to know whether you are going round the world or just to the next town, and adjust your activities accordingly.

An obituary notice, the announcement of the opening of a new business, or the writing of a book of facts about a man, his ancestors, family and activities will all require a different technic. The careful Masonic student will take notice, and set his objective in proper proportion.

A biography usually suggests that there is to be a large amount of research, much material to be gathered, and revised, and is identified as "the written record of the life of an individual."

Or perhaps, you want a portrait of the person in whom you are interested. A portrait is designated as "a likeness . . . a verbal (written ) picture, a graphic description." It also suggests a rather shortened product. A vignette or thumbnail sketch would be the better tab.

In our streamlined activities, the sketch has become the most common way of telling of our fellowmen. A word description, a brief resume of events and facts.

For general purposes we ought to enumerate some of the things which are essential to any or all of the above classifications. These essentials can be expanded or curtailed as needed, but the technic is important.

A life history, events, dates and happenings are a skeleton upon which to build more details. The accuracy of writing these facts will do much to make a good, interesting story of a man's life, or will, on the other hand, take away all interest because of sloppy procedure .

Facts, dates, what a man says and does in public or private life, as told in the daily press, etc.; what he says, and what others say about him, are essential to an accurate interpretation of a person's place in the world.

In the political field, for instance, what a man's opponent may say about him can be an accurate gauge of his character, for often, even though there is a disagreement as to ideas, the respect of and admiration for a man may indicate his outstanding integrity and place in the community.

What are his interests? What are his dislikes? What are his habits of life? What are his talents ?

The questions that are met in attempting to chronicle a person's life history and his accomplishments are those which a biographer must segregate and find the answers in an intelligent interpretation. Common sense is essential.

Biographical data on living persons, or those of recent years, is much easier to find and evaluate than, for instance, data on our ancestors, historical characters or those of doubted fame.

The newspapers and other periodicals of this age are so full of events and men who made them, that it is no difficult task to sift the needed material. Of course, we always have inaccuracy with us.

A good biography should reflect the thought and philosophy of the man written about. It must be more than a narration, it must be the story of his accomplishments, his failures, his ambitions and most of all, his contributions to the good of the world in which he lives.

No two men approach such a subject as biography in the same state of mind. It is the job of each biographer to slant his own shaft and draw his own picture.

One thing which all biographers should recognize, however, is the propaganda biography, either a build - up or a smear. Personalizing a biography should be in the form of an expression of the spirit in which a man is to be drawn. The character to be portrayed should be the index of his classification. George Washington would scarcely be bracketted with Babe Ruth; James Anderson would not be likened to some of our modern writers - let us give each of our subjects the dignity and honor that is due him.

Accomplishments in certain fields, honors won, or titles conferred, are by far the least of the important facets of the biographer. These are incidental, and are the by - products of his personal and civic life. They are not as important as the contributions made to the community and nation. Honors bring responsibilities, and the truthful biographer will weigh the accuracy with which his subject lived up to the responsibilities created by the honors he received.

All in all, biography is the knack of getting the greatest number of facts about an individual, interpreting his character, and giving him his place in the world in which he lived and served.